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Explanation for:
Matthew
21
:
32
For John came to you in the way of justice, and you did not believe him. But the publicans and the harlots believed him: but you, seeing it, did not even afterwards repent, that you might believe him.
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He provides a rationale for this assertion. What does He mean? He states that John came to you and not to them, and that he came in the spirit of righteousness. You cannot accuse him of negligence or ineffectiveness; he lived a pure life and exhibited great diligence, yet you chose not to heed him. Following this, another indictment arises: the tax collectors demonstrated faith, while you failed to believe, despite being expected to do so before them. Your refusal to respond even after witnessing their belief is inexcusable and deserves both commendation for the tax collectors and condemnation for you. John came to you, yet you turned him away; the tax collectors received him in humility while you were unmoved by their example. Consider the ample evidence supporting the commendation of the tax collectors and the judgment on the Jews. John was sent to you, and you did not believe—his words did not sway you; yet the tax collectors believed, though it brought you no benefit. \\n\\nHe didn't immediately chastise them by asking, \\"Why did you not believe John?\\" Instead, He highlighted the faith of the tax collectors and sinners, illustrating through their actions that the Jews were unworthy of forgiveness and revealing that their motivations were rooted in fear of human judgment and vanity. They hesitated to embrace Christ, fearing excommunication from the synagogue, and even refrained from rejecting John—not out of devotion, but due to fear. After reprimanding the Jews for these shortcomings, Christ delivers a grave indictment: \\"But you, even when you saw these things, repented not afterward to believe him.\\" While failing to commit to goodness at first is concerning, the inability to amend one's ways afterward invites even greater condemnation. This is a source of wickedness for many. I still witness individuals struggling due to their stubborn hearts. Let not anyone fall into despair; even if one has sunk into profound transgression, there remains hope for redemption. It is indeed possible to rise from the depths of wickedness. Have you not heard of a certain harlot, once consumed by sin, who ultimately outshone others through her righteousness? I speak not of a biblical figure but of a woman from the Phoenician city, known for its lawlessness. This harlot once captivated our city as a renowned actress, her name recognized not only locally but even among the Cilicians and Cappadocians. She led many astray; countless people fell victim to her allure, with some even suspecting her of sorcery, believing she ensnared not only with physical beauty but also with enchantments. Even the brother of a queen succumbed to her wiles—her impact was that profound. \\n\\nYet suddenly—how this happened, I know not, but I know it did—she transformed herself, drawn to divine grace, renouncing all that she had been, turning from the devil's snares towards heaven. Although she was once shameless while performing, she later surpassed many in virtuous living—donning a veil, she dedicated the rest of her life to service. When the governor, influenced by some, attempted to force her back to the stage, the soldiers sent on his behalf could not reclaim her, for she was shielded by the virtuous women who had taken her in. Remarkable in holiness, demonstrating a fervor worthy of grace, she concluded her life free from sin and exhibited tremendous piety following her baptism. She refused even to engage with her former acquaintances who sought her out, isolating herself to spend many years as if in a cell. Thus, the first shall be last, and the last shall be first! We must continually strive, for then nothing shall impede our journey toward greatness and wonder. Therefore, no sinner should succumb to despair, nor should a virtuous person yield to negligence. Let not the latter place unwarranted faith in himself, for it may occur—indeed, it often does—that a fallen woman surpasses him. Equally, a sinner should not lose hope, for he can surpass even the virtuous. \\n\\nHear what the Lord proclaims to Jerusalem: \\"I said, ‘Return unto Me’; but she returned not\\" (Jeremiah 3:7). When we approach God with genuine love, He casts aside our former iniquities. God’s nature is not like man’s; He does not blame us for the past, and upon our repentance, He does not ask, \\"Where have you been?\\" Instead, He embraces us when we come to Him, provided we do so sincerely. Let us, therefore, unite with the Lord in fervent love. Such examples abound not only in the New Testament but also in the Old. Who could have been worse than Manasseh? Yet, he found favor with God. Who was more fortunate than Solomon? Yet, through negligence, he fell into disaster. I can demonstrate this duality through Solomon himself; he embodied both virtue and vice. Who was more privileged than Judas? Yet he turned traitor. Who was more contemptible than Matthew? Yet he became an evangelist. Who endured greater sorrow than Paul? Yet he transformed into an apostle. Who was more zealous than Simon? Yet he, too, became the most woeful of men. Countless examples persist through history, both ancient and contemporary, of such transformations. Thus, I assert that neither the one on stage should despair, nor should the faithful son of the Church become overconfident. The Lord cautions the latter: \\"He that thinketh he standeth, beware lest he fall\\" (1 Cor. 10:12); and to the former, \\"When they fall, do they not get up?\\" (Jer. 8:4). Moreover, we hear, \\"Strengthen the hands that are weak, and strengthen the knees that tremble\\" (Is. 35:3). He urges the righteous to remain watchful, while calling upon the wicked: \\"Arise, thou that sleepest, and rise from the dead\\" (Eph. 5:14). Some must safeguard what they possess; others are to seek what they lack. Some should maintain their health, while others strive for healing, as they endure much suffering. Yet many who were ill recover, and some who are in good health may fall into sickness through carelessness. Thus, the Lord speaks to some: \\"Behold, you have recovered; sin no more, lest something worse happen to you\\" (John 5:14); and to others: \\"Do you want to be well? ... arise, take up thy bed, and walk\\" (Jn. 5:6, 8; Matt. 9:6). Indeed, sin is a grave affliction, more than mere relaxation—it is a malady of the soul that inflicts harm. A person in this state not only refrains from good but actively engages in evil. Yet, even if you find yourself thus afflicted, if you desire to rise, all your afflictions can fade. Even after enduring thirty-eight years of suffering, if you wish for healing, nothing can stand in your way. Presently, Christ awaits you, urging, \\"Take up thy bed!\\" All it requires is your intent to rise; do not lose heart. \\n\\nDo you think you have no one to assist you? You have God. Do you lack someone to lower you into the pool? You have One who ensures you need no basin of water. Do you feel alone in your struggle? You have One who commands you to get up and carry your burden. Therefore, you can no longer claim, \\"When I come, another has already gone down before me\\" (John 5:7). If you truly wish to reach the fountain, none will hinder you. Grace is inexhaustible and does not diminish. This fountain flows unceasingly; from its abundance, we can heal both our spirits and our bodies. Let us advance now. Rahab was a harlot, yet she found salvation; the thief was a murderer, yet he too entered the joys of Paradise. Judas, although in the company of the Master, met destruction; while the thief, in the moment of crucifixion, emerged as a disciple. How unfathomable are the ways of God! The wise pleased Him, the tax collector became an evangelist, and the persecutor transformed into an apostle. Reflect upon this and do not despair, but rather maintain hope and encourage yourself. Be swift to enter the pathway that leads to heaven, lest the door close upon you and your entrance be barred. Time is brief and the labor is not burdensome, yet even if the labor were great, do not relinquish it. Even if you cannot toil in this most fruitful realm, the realm of repentance and virtue, you must still engage in some form of labor. If labor is necessary in many aspects, why not select the kind that yields both plentiful fruits and significant rewards? The labors of this world cannot measure up to the endeavors for virtue. The toil in worldly pursuits brings continuous peril, overwhelming losses, treacherous ambitions, and a wearying of the soul and body—yet the outcomes of these labors, even when they do occur, seldom meet expectations. \\n\\nBut even if our efforts do succeed, the fruits are ephemeral. You labor in your youth, yet the rewards emerge in your twilight years when, weakened by age, you cannot enjoy them. You toil in your flourishing years, but the harvest comes when you are frail, when time dulls your senses, and even, should you remain sharp, the specter of death steals your joy. In contrast, the rewards of virtue are not so fleeting. Here, while we labor in our mortal and fragile bodies, the recompense is granted in an incorruptible, immortal body that endures perpetually. Work in virtue is brief yet leads to an endless reward, allowing you to joyfully reap the fruits of your toil without fear of negative circumstances. There, you shall not fear changes or misfortunes as we do here. What are these worldly gains, which are transient and trivial, vanishing at first glance, yet obtained with great effort? And how do they compare to those eternal goods that never fade, requiring no toil, and presenting you with crowns amidst your struggles? \\n\\nHe who turns away from earthly treasures finds his recompense in being freed from anxiety, malice, gossip, treachery, and jealousy. The virtuous life is a source of honor and solace even before one departs this life, liberating one from shame, ridicule, peril, and all manner of evil. Likewise, all other forms of virtue bestow upon us rewards. Hence, to achieve both current and eternal blessings, let us renounce vice and pursue virtue. In doing so, we will find comfort here and in the afterlife, and we will be honored with future blessings, accessible to us by the grace and compassion of our Lord Jesus Christ, to whom belongs glory and sovereignty forever. Amen."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"John approached you in the path of righteousness, meaning he did not claim the glory of his Master for himself. When people believed he was the Messiah, he humbly responded that he was unworthy to even unfasten the sandals of his Lord (Matt. 3:11)."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Then the question is posed: Which of the two fulfilled the will of the Father? The new Synodal translation presents it as: Which of the two did the will of the Father? - Ed. To this, the response is: The last, which is not reflected in the authentic records; rather, it is the first that is mentioned, leading to their condemnation by their own assessment. However, if we were to consider the last, the intent of this passage becomes clear: it can be suggested that the Jewish leaders grasped the true significance of the parable, yet they employed deception and were unwilling to acknowledge their understanding; similarly, they refrained from discussing John's baptism, even though they were aware that it originated from heaven."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"You were the first to place your faith in Christ, serving as an example to the community, including those who understood the commands of Scripture and were leaders among the people. However, instead of believing, you showed no shame nor repentance when you observed tax collectors and sinners coming to faith in Him. Those publicans and harlots, whom no one anticipated would believe, did so, while you, who claimed to uphold all the commandments, clung to your shamelessness, unwilling to repent or to follow the example of those whom you ought to have guided. Were you truly without sin compared to those who accepted Him, which led you to reject faith in Christ? No, your unbelief stemmed from your disdain for God, marked by arrogance, pride, and a hardened heart. You do not wish to guide them toward faith, nor do you desire to follow in their footsteps. It brings great shame upon the priests and the entire clergy when the common people exhibit greater faith and righteousness."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Upon their realization of this, the Lord remarked that John \\"came in the way of righteousness,\\" meaning he lived a life of integrity; his existence cannot be deemed sinful in any respect. Yet, although the sinners found his message compelling, you did not respond; thus, they are ahead of you in entering the Kingdom of God. Strive to follow in their footsteps through faith. Without belief, entry is impossible. Today, many take vows to God and their father to pursue a monastic or priestly life, yet they often lack the perseverance to uphold their commitments. Conversely, others who have not vowed to such a life live with the same dedication as monks or priests, demonstrating obedience as they fulfill their father’s will, despite not having made a formal promise."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"John the Baptist came to you preaching the path of righteousness, yet you rejected his message, while tax collectors and sinners accepted it. He approached you not through a life of indifference but through a life of virtue, aiming to inspire belief. However, you dismissed his call for repentance to ready yourselves for the kingdom of God. Despite witnessing his impact, you did not turn back to trust in him. Observing the transformation of the tax collectors and the immoral, who responded to John's warnings, you did not respond with sufficient change to embrace his message."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"For John approached you in the path of righteousness, embodying and conveying the message as a true servant of God, a genuine man of justice, following the spirit of Moses' Law, as well as being a dedicated ascetic and fervently devoted to righteousness in the manner of Elijah. It would be incorrect to label him as selfish or wicked; on the contrary, if anyone lived out the righteousness of the Old Testament that you are envious of, it was indeed John the Baptist, and this alone should compel you to trust him. Despite this, you chose NOT to believe him, ignored his message, and disregarded the repentance he called for. This is your stance, akin to that of the second son, who repeatedly claims readiness to fulfill the will of your heavenly Father. These individuals, whom you scorned, initially resistant to God's will, believed John and turned in repentance. Yet, it was John who initially came to you, not them; their example should have moved you to action. YOU, however, witnessing their transformation, failed to repent or to have faith in him. You remain obstinate and unrepentant. This is the reason tax collectors are highly commended, while you stand condemned: firstly, because of your unwillingness to believe, and secondly, because you hypocritically hide this resistance, feigning a quest for God’s truth, sending inquiries to John: \\"Who are you?\\"; then to me: \\"By what authority do you perform these actions?\\" Notice, as St. Chrysostom points out, how He extols the tax collectors while condemning the Jews. \\"To you John came,\\" He asserts, \\"not to them; you did not believe, and that did not captivate them; they believed, and this did not benefit you.\\" The message evolves, not to suggest that the Jews will follow the publicans, but rather that they, too, might enter into God's kingdom if they choose. For nothing stirs coarse men like jealousy; thus Christ consistently teaches, \\"The last shall be first, and the first shall be last.\\" Therefore, Christ holds up harlots and tax collectors as examples to provoke the jealousy of the Jews. For the sins of prostitutes and tax collectors are among the gravest, rooted in intense desires—one for physical pleasure, the other for wealth. Moreover, Christ conveys that to believe John is to adhere to God’s commandments. Consequently, harlots do not enter the kingdom of God merely by grace but also through their righteousness. They enter not as harlots anymore but as transformed, obedient, and faithful individuals. Both tax collectors and prostitutes find their place in God's vineyard, the Church of Christ, and contribute, having once responded to their sinful lifestyles with a refusal. In contrast, the Pharisees and scribes consistently did the opposite. The prophet Isaiah aptly characterized them when he spoke on behalf of the Lord: \\"This people draws near to Me with their mouth and honors Me with their lips, but their hearts are far from Me.\\" St. Chrysostom indicates how Christ, through parables and by highlighting the harlots, softens His approach towards the Jews while simultaneously strengthening His message. He did not initially confront them with the question, \\"Why did you not believe John?\\" Instead, He made the more striking point by first referencing the publicans and harlots and then pressing them, demonstrating through their actions that the Jews were unworthy of forgiveness and acted merely out of fear of men and vanity. They also failed to believe in Christ, fearing excommunication from the Synagogue, and refrained from condemning John, not out of reverence, but from intimidation. After admonishing the Jews for these failures, Christ delivers the most severe rebuke: \\"But you, even after witnessing these events, did not repent to believe him.\\" It is unfortunate not to perform good initially, yet failing to amend one’s behavior thereafter deserves even harsher judgment. Some interpretations, including those of St. John Chrysostom, view the two sons as representing Gentiles and Jews: the former obeyed the law without prior promise or knowledge, while the latter professed, \\"All that the Lord has spoken, we will do and obey,\\" yet failed to genuinely adhere to the Law. Thus, to prevent the Jews from believing that a lack of fulfillment of the Law benefited them, Christ clarifies that this very failing is what condemned them. Paul also affirms, \\"Not the hearers of the Law are just before God, but the doers of the Law will be justified.\\" Concluding his interpretation of this parable, St. Chrysostom states that neither the sinner should fall into despair, nor should the virtuous man succumb to futility in seeking assurance for himself. For it can often happen that a harlot may lead the way before him, and the sinner must not lose hope, as he might even surpass her. When we approach God with sincere love, He does not hold our past sins against us. God is unlike man; He does not reproach us for what we have done in the past. When we repent, He does not question, \\"Why have you been away from Me for so long?\\" He embraces us upon our return, as long as we come rightly. Thus, let us bond with the Lord through fervent love, firmly anchoring our hearts in reverence for Him. We can see examples of this not only in the New Testament but even in the Old Testament. Who could have been more terrible than Manasseh? Yet he was able to obtain God’s mercy. Who was happier than Solomon? Yet he fell due to his folly. Who was more blessed than Judah? Yet he betrayed his trust. Who was more broken than Paul? Yet he became an apostle. Who was more sinful than Matthew? Yet he became an evangelist. Countless histories illustrate this point, from ancient times to contemporary events! The Lord warns the arrogant: \\"Whoever thinks he stands, take heed lest he fall,\\" and to the fallen, \\"When they stumble, do they not rise?\\" Strengthen those who are weak and support the trembling knees. \\"Watch,\\" He instructs the righteous, \\"and to the wicked, 'Awake, thou that sleepest, and arise from the dead.'\\" Some require sustenance for healing, while others need to overcome illness, as they endure much suffering. Many who are unwell regain their health, just as many who are healthy can fall into sickness due to negligence. Therefore, the Lord addresses some: \\"Look, you have been restored; sin no more, lest something worse befall you,\\" and to others: \\"Do you wish to be made whole? Get up, take up your bed and walk.\\" Though you may have suffered for thirty-eight years, if you truly desire to be restored, nothing will obstruct your healing. And now Christ stands before you, commanding: \\"Take up your bed.\\" His grace is always abundant and never lacking."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The story of the two sons Then, Jesus asked them, \\"Will you not respond to Me with another question? A man had two sons and he instructed them to work in his vineyard. One son initially refused to go but later felt remorse, repented, and went. The other son said, 'I will go,' but did not carry out his promise. Which of the two fulfilled his father's wishes?\\" Not grasping the intention behind Jesus' parable, they replied, \\"The first, undoubtedly.\\" Jesus affirmed, \\"You are correct.\\" - \\"Now listen to the meaning of this parable. The Lord, through John, called you to repentance, which is essential for entering the kingdom of God, and He expects from you the proper fruits of repentance; in essence, He invited you to labor in His vineyard. He also reached out to tax collectors and sinners. It appeared that you, who took pride in your understanding of Scripture, would be more likely to accept His invitation than those who are openly sinful; furthermore, your outward piety led you to claim you were indeed fulfilling God's will, always declaring, 'I am coming, Lord,' yet failing to take action. You did not heed John's call either. However, the tax collectors and sinners, who initially rejected God's will, upon hearing John, came to their senses, repented, and began working in the Lord's vineyard. You witnessed this, yet you did not repent or accept John's message. Therefore, understand that tax collectors and sinners will precede you on the path to the Kingdom of God; many of them will enter it, but you will be cast aside!\\" The members of the Sanhedrin, who arrived at the temple as accusers, now stood silently before Jesus and the crowd, feeling condemned."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"John approached the Jewish people 'in a manner of righteousness,' bringing forth the teachings of their established laws and life practices. While they professed to accept him, they ultimately turned away from him; in contrast, the tax collectors and harlots responded to his message with genuine repentance. Despite their outward semblance of holiness, these religious leaders, the rabbis of the community, were regarded by God as more reprehensible than the very sinners they deemed unworthy of even a mere touch."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"Continuing His teachings, the Lord Jesus Christ employed vivid parables to reveal to the Jewish audience their unrepentant and hardened hearts, warning them of the dire consequences that awaited them and prompting them to pass judgment on themselves. He posed a question to capture their attention: \\"What do you think?\\" He recounted the story of a certain man who had two sons. He approached the first and said, \\"Child, go work in my vineyard today.\\" The son initially replied, \\"I will not.\\" However, he later changed his mind and went. The man then asked the second son, who said, \\"I go, Sir,\\" but did not follow through. Failing to grasp the parable's true significance and seeing themselves as above reproach, the Jews responded, \\"The first.\\" \\n\\nIn the Lord's perception, the vineyard represented His merciful kingdom, which He called the children of Israel—the heirs of God's ancient promises—to enter, both through His forerunner John and directly through Himself (Rom. 9:4). While many deemed the publicans and sinners to be careless children of the heavenly Father, these individuals received the invitation with contrite hearts, repented of their sins, and chose the path to salvation in God's kingdom. In contrast, the scribes and Pharisees, who viewed themselves as guides for the blind and bearers of truth through the law (Rom. 2:19-20), held the key to understanding (Luke 11:52) yet remained obstinate in their disobedience. Despite their apparent zeal for the law, they were persistently unrepentant adversaries of God's Kingdom. The Lord declared to them, \\"Amen, I say unto you,\\" that publicans and sinners would enter the Kingdom of God before them; for John the Baptist came to them, proclaiming righteousness. It was they—the people’s representatives—who should have been the first to recognize the undeniable truth in his words, yet they did not believe. In contrast, publicans and sinners did believe, having shown repentance and faith afterward."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In this parable, Christ reproaches the disbelief of the chief priests, scribes, and Pharisees. This is evident from Christ’s own interpretation of the parable (vv. 31-32). In the story, God is represented by the figure of a man with two sons. The first son, who initially defiantly rejected his father's wishes but later repented and complied, symbolizes the tax collectors and harlots. The second son, who hypocritically professed his willingness to obey his father yet ultimately failed to do so, epitomizes the adherents of the law, including the chief priests, scribes, and Pharisees. The former group, through their blatant wickedness, openly rejected God's will; however, when the time of the Messiah arrived, for whom Israel had been prepared, they repented and followed the preaching of John the Baptist. Conversely, the latter group, despite their outwardly pious behavior, believed they would be the first to respond to the work and enter the vineyard—the kingdom of the Messiah—when the moment came. In reality, they rejected the message of John and remained unmoved by the repentance of the tax collectors and prostitutes, who turned to the way of the law and faith in the Messiah."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"Avoiding the issue, the Lord shifted focus to the fundamental reason behind the Sanhedrin's inquiry about either John or Jesus. It seemed they truly sought to discern the divine messengers rather than selecting prophets based on their own preferences. He illustrated this concept through a parable that he clarified himself. A landowner had a vineyard and called upon his two sons to work in it; the first son initially refused but later repented and went, while the second son promised to go yet did not fulfill his word. Which of the two accomplished the will of his father? the Lord posed. The answer was the first. The Lord replied, Truly I tell you, the tax collectors and sinners will enter the kingdom of God ahead of you. John's message of repentance, inviting all into God's kingdom, made visible the disparity between those who considered themselves righteous and the openly acknowledged sinners. While the latter responded to his call, often viewed with disdain, many who were outwardly seen as the kingdom's loyal servants were the first to act contrary to that calling. Why, then, ask this question now? Would the self-righteous Pharisees, upon receiving the clear answer, choose to follow the Son of Man? Would they repent and acknowledge their own sinfulness? Absolutely not; their inquiry was merely a means to find justification for His execution."}]}
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